The gods, filled with devotion and awe, approached Lord Śaṅkara and prayed, “O Lord, grant us always the capacity to bear your presence, the gift of omniscience, and omnipresence, O bestower of boons.” Hearing their sincere requests, the Supreme Lord, the great god, graciously appointed Bhava to serve as both their charioteer and their vehicle. Having bestowed these roles upon Brahmā and Viṣṇu, and after incinerating the demons who had threatened the cosmic order, the great-souled Lord of gods, accompanied by the goddess, Nandin, and the hosts of spirits, caused himself to vanish from sight. As Maheśvara departed from the battlefield with his retinue, the lords of gods, filled with wonder at what had transpired, bowed reverently to Bhava and to Pārvatī. Their hearts now freed from sorrow, the lords of gods, sages, hosts, and radiant beings returned joyfully to their heavenly realms, each upon his own celestial vehicle. This sacred narrative of the destruction of Tripura’s enemy, composed long ago by Brahmā, is of great merit. Whoever recites it during śrāddha rites or at the time of divine ceremonies, or causes it to be heard with devotion by the twice-born, attains the world of Brahmā, freed from all sins—whether of mind, speech, or body. By hearing this auspicious account, one is released from gross, subtle, and even the most hidden sins, from great and minor transgressions alike. Enemies are destroyed, victory is assured in battle, and the devotee is untouched by disease or misfortune. Such a one gains incomparable wealth, long life, fame, learning, and power. When Maheśvara, having burned Tripura to ashes in a single instant, departed, the blessed one born from the lotus—Brahmā—addressed the assembly of the lords of gods. In the wake of Maheśvara’s departure, remaining in the form of the liṅga, the powerful descendants of Tāraka—Tārakākṣa, son of Diti; Kamalākṣa, mighty among the Daityas; Vidyunmālī, lord of the Daityas; and their kin—had, through delusion, abandoned both Mahādeva and Lord Hari. As a result, they were utterly destroyed, along with their cities and all their inhabitants. Therefore, it was declared that the liṅga form of Sadāśiva must always be worshipped; the existence of the gods themselves endures only as long as this worship is maintained. Śiva should always be worshipped with faith by the foremost among the gods, for the entire universe is pervaded by the liṅga, and all that exists is established within it. Thus, anyone who desires perfection should worship the liṅga, for gods, asuras, and dānavas alike attain their aims through its worship. Yakṣas, vidyādharas, siddhas, rākṣasas, flesh-eaters, ancestors, sages, piśācas, kinnaras, and many others have all attained perfection by worshipping the liṅga form—there can be no doubt of this. Therefore, the liṅga should always be worshipped by anyone, O gods. All beings, including ourselves, are subjects of that wise Lord of gods; by renouncing our status as mere subjects, we become followers of Paśupati. The great god, the eternal liṅga form, must be worshipped, and all beings must be purified together with the five praṇavas. The foremost among the gods, with the five prāṇāyāmas and four praṇavas, together with those devoted to prāṇāyāma, engage in this worship. With three praṇavas and their corresponding prāṇāyāmas, placing the Oṃkāra in two ways, and restraining prāṇa and apāna, the devotee fills all limbs with the nectar of knowledge and the sound of the praṇava. Thus, purifying the three guṇas (known in their fourfold aspects), the ego-sense, the subtle and gross elements, and the senses of knowledge and action, making the self of consciousness the very body, one should anoint oneself with the sacred ashes of fire, air, space, water, and earth at the three junctions of day and night. Whoever does so, at these sacred times, is a yogī, knower of all principles, and follows the Pāśupata vow established by Bhava for liberation from bondage. Thus, having performed the Pāśupata rite and worshipped the Supreme Lord, the liṅga was seen by both Brahmā and Viṣṇu in ancient times. When the gods have carefully worshipped the Lord for all their undertakings, no beings are born as mere subjects within a year, O gods. Both outwardly and inwardly, I, Brahmā, and Viṣṇu as well, consider the Lord alone worthy of honor; this is our vow. There is no doubt among the sages: one should always worship Śiva. To neglect his contemplation, even for a moment, is a great loss, a defect, a delusion, and folly. Those who are devoted to Bhava and surrender their minds to him, intent on his remembrance, are not subject to suffering. Beautiful dwellings, divine ornaments, women, and wealth sufficient for all needs arise as the fruit of Śiva’s worship. Those who desire great enjoyments and sovereignty in the abode of the gods should always worship the liṅga form of Maheśvara. Having slain, shattered, and burned the world’s evils, one should worship the Lord with deformed eyes, for he is untouched by sin. My liṅga of stone is worshipped by all the gods. Having spoken thus, and having first worshipped Rudra, the Lord of the three worlds, Brahmā praised the three-eyed god of gods with carefully chosen words. From that time onward, Indra and the other gods, having taken up the Pāśupata vow and smearing their bodies with sacred ashes, began to worship the Lord. By Brahmā’s command, Viśvakarman fashioned liṅgas according to each god’s authority and distributed them for their worship. Thus, the worship of the liṅga, the form of the eternal Lord, was established among all the gods and beings, ensuring the continued well-being and order of the universe.